A09365:47
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
Book 1 › Preface: The Preface declaring the Ground and Order of the Treatise following.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now in the end of the second verse, is contained an answer to a secret reply, that some obstinate Jew might make after this manner: God hath not now the like power in saving and delivering us, as he hath had in former times: therefore we cannot hope or ⟨p. 3⟩expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer, ver. 2, 3, 4. that his hand is not shortened, nor his power lessened in regard of greater works, much less in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be overmuch dismayed in themselves, but rather to be comforted: because God had given him the tongue of the learned, to minister a word in season to the weary and distressed, and consequently, that he had power to case and refresh that their weariness and affliction.
Now in the ende of the second verse, is contained an answer to a secret reply, that some obstinate Iewe might make after this manner: God hath not nowe the like power in sauing and deliuering vs, as he hath had in form•r times: therefore we cannot hope or ⟨p. 3⟩expect any deliuerance from him, and howe then shall we doe in the meane while? To this the Lord himselfe makes answer, ver. 2, 3, 4. that his hand is not shortned, nor his power lessened in regard of greater workes, much lesse in respect of their deliuerance; and though the present affliction which they indured, was great and tedious, yet they were not to be ouermuch dismayed in themselues, but rather to be comforted: because God had giuen him the tongue of the learned, to minister a word in season to the wearie and distressed, and consequently, that he had power to case and refresh that their wearines and affliction.
In this text then, there is set down one principal duty of Christs prophetical office, by allusion to the practises of the Prophets in the old Testament, especially those which belonged to the schools of Elijah and Elisha, who are here termed, the learned. And out of the words thereof, one special point of instruction may be gathered, namely, That there is a certain knowledge or doctrine revealed in the word of God, whereby the consciences of the weak may be rectified and pacified: I gather it thus. It was one special duty of Christs prophetical office, to give comfort to the consciences of those that were distressed, as the Prophet here recordeth. Now as Christ had this